Sebuah pelayanan yang dirintis oleh Morria Nickels di Amerika Serikat untuk melayani kaum subkultur yang tersisihkan dari masyarakat. Pada tahun 2006 telah menunjuk dan mengutus Dave Broos sebagai Regional Director di Indonesia
Kamis, 29 Januari 2015
SEPULUH CARA INTERNET MENGUBAH PENGINJILAN DAN PELAYANAN MISI
SEPULUH CARA INTERNET MENGUBAH PENGINJILAN DAN PELAYANAN MISI
Saat ini, ada kira-kira 1,7 juta pengguna internet yang aktif, dan 3 juta lainnya diharapkan akan ditambahkan dalam nominal itu dalam lima tahun ke depan. Dunia yang semakin berkembang ini akan segera terhubung secara online ketika telepon genggam berubah menjadi telepon pintar (smartphone) dan barang-barang elektronik yang murah seperti netbook dan e-reader semakin tersebar di masyarakat. Peluncuran kabel serat optik di Afrika dan proyek-proyek komunikasi satelit dalam jumlah besar juga akan meningkatkan ketersediaan "bandwidth" dan capaian yang lebih besar.
Dalam kurun waktu lima tahun, paling tidak setengah dari seluruh penduduk dunia ini akan terhubung secara online; dan dalam lima belas tahun kemudian, jangkauan internet akan semakin universal. Penginjilan global akan segera berada di dalam jangkauan setiap orang Kristen yang memiliki komputer.
Perubahan ini tidak hanya terjadi secara kuantitatif, tetapi juga kualitatif. Sifat dan dinamika pelayanan Kristen akan berubah secara fundamental karena adanya berbagai kemungkinan baru dalam berelasi, berjejaring, dan menyebarkan informasi. Dengan demikian, cara-cara pelayanan kita juga akan berubah selamanya, paling tidak dalam sepuluh aspek berikut ini:
1. Informasi:
Teknologi internet membawa informasi strategis yang sangat besar, bahkan kepada gereja ataupun lembaga misi yang terkecil sekalipun. Informasi itu termasuk statistik mengenai sosioreligius, demografi, bahkan kompilasi dari berbagai jenis informasi semacam itu seperti yang ditawarkan oleh Operation World serta situs-situs penelitian lainnya seperti Joshua Project, Caleb Project, dan StrategicNetwork. Dengan adanya informasi-informasi ini, kita dimungkinkan untuk melihat gambaran besar pelayanan kita dengan lebih jelas, sekaligus mendalami detail-detail kecil yang akan memengaruhi cara kita menggunakan informasi itu dalam strategi penginjilan kita.
2. Cara belajar:
Orang-orang mengemukakan pikirannya dengan sangat jelas dalam dunia siber sehingga konsep teologia serta praktik-praktik kekristenan (termasuk pengertian eklesiologi dan misiologi) dari kebanyakan orang Kristen sekarang ini dibentuk dalam proses belajar antarteman, sementara masukan dari orang-orang yang ahli dalam bidang itu tidak terlalu tampak dalam proses pembelajaran itu.
Dalam dunia siber, rujukan-rujukan terhadap keputusan yang dibuat oleh badan-badan gereja atau religius akan semakin tidak berarti karena orang-orang hanya akan mengikuti pikiran mereka sendiri dengan mencari informasi dari Wikipedia dan dari informasi yang mereka dapatkan dari berbagai situs, forum diskusi, dan bahan-bahan yang di-posting di jejaring sosial. Pelayanan yang ingin memengaruhi opini orang banyak harus memulai pelayanan mereka dari dunia siber karena di sanalah opini dari kebanyakan orang Kristen terbentuk.
3. Eksplorasi:
Ada banyak orang menunjukkan pikiran-pikiran mereka yang tersembunyi, pribadi, bahkan kontroversial di dunia online. Jika seseorang ingin mencari tentang hal-hal yang berkaitan dengan dunia medis atau mendalami aliran politik yang terlarang, pertama-tama mereka akan mencarinya di internet. Begitu pula, orang yang beragama lain tidak akan bertanya kepada pemuka agama mereka jika mereka ingin mengetahui lebih dalam tentang kekristenan; mereka akan mencarinya di situs-situs Kristen. Setiap hari, seperempat dari seluruh pengguna internet mengajukan pertanyaan-pertanyaan tentang agama, mereka menjelajah untuk mengetahui lebih dalam lagi tentang agama yang mereka yakini atau agama yang lain. Gereja harus menghadirkan sosok yang injili, apologetik, dan misioner di tengah-tengah ajang pertukaran ide yang mendunia ini.
4. Berkolaborasi:
Teknologi internet memfasilitasi kolaborasi lintas denominasi dan lintas negara. Para ahli yang berkecimpung dalam bidang-bidang seperti perintisan jemaat dan pendidikan teologi, kini dapat terhubung dengan para ahli lainnya. Kolaborasi ini semakin membuat batas-batas denominasi menjadi tidak berarti. Para pengerja Kristen kini beroperasi dalam jejaring yang mereka bangun dengan sesama pengerja lain di luar denominasi mereka daripada berkutat dalam benteng denominasi mereka sendiri. Orang-orang bekerja sama dengan para spesialis yang memiliki pemikiran sama dalam wilayah yang mereka sukai, dibanding dengan orang-orang yang memiliki pemahaman yang sama dalam sistem kepercayaan formal mereka.
5. Validasi:
Orang memakai internet untuk mengecek kebenaran mengenai banyak hal. Hal ini berlaku untuk semua hal, mulai dari kepentingan untuk mengecek tawaran bisnis yang menggiurkan sampai mengecek latar belakang gereja yang akan mereka hadiri jika mereka baru pindah ke kota tertentu. Statistik menyebutkan bahwa 85% orang muda selalu mengecek situs milik gereja sebelum memutuskan untuk datang dalam ibadahnya. Gereja dan organisasi yang dapat diketahui validitasnya melalui internet memiliki keuntungan dalam pelayanannya. Hal-hal mengenai gereja atau organisasi Kristen yang biasanya diselidiki oleh pengguna internet adalah tentang pernyataan iman, etos pelayanan, program-program, waktu pertemuan, alamat, informasi mengenai kontak, prinsip-prinsip pelayanan, keuangan yang bersih, serta keterbukaan dan kejujuran terhadap orang-orang yang bertanya melalui internet.
6. Pengalokasian sumber daya:
Teknologi internet memungkinkan para donor, yayasan, dan gereja-gereja untuk menilai program-program secara efisien dan juga untuk menerima proposal sumbangan bagi pelayanan yang berada di luar negeri. Kelompok-kelompok seperti JIMI (the Joint Information Management Initiative of the WEA-MC; departemen pelayanan misi yang didirikan oleh badan penginjilan World Evangelical Alliance, - Red.) dan Global Missions Fund (Departemen pelayanan misi yang didirikan oleh Gereja Lutheran di Missouri, - Red.) menyempurnakan proses pengalokasian dana sehingga program pelayanan yang paling pentinglah yang akan mendapat sumber daya paling besar. Bagian penting dari struktur semacam ini adalah para pemberi informasi yang secara rutin memberikan informasi-informasi yang berkualitas dalam format yang "aman" sehingga dapat digunakan sebagai bahan pertimbangan dalam pengalokasian sumber daya.
7. Pekabaran Injil:
Injil diberitakan melalui situs-situs, "chat room", YouTube, telepon genggam, dan perangkat online lain yang tak terhitung jumlahnya. Para pembawa Injil menggunakan internet sebagai mekanisme pengambilan keputusan dan mekanisme "follow-up". Organisasi-organisasi seperti Global Media Outreach, Jesus Central, TopChretien, dan GodRev memiliki spesialisasi untuk melakukan penjangkauan melalui media online; berbeda dengan gereja-gereja maupun organisasi yang menggunakan internet hanya sebagai "tambahan" bagi strategi pelayanan misi yang sudah mereka lakukan. Internet merupakan sarana yang murah untuk pekabaran Injil, terlebih lagi keuntungan bahwa para misionaris internet tidak membutuhkan visa untuk melakukan pelayanan mereka!
8. Pendidikan:
Pendidikan online telah menunjukkan keberhasilan yang besar dan telah merevitalisasi pendidikan teologia jarak jauh. Badan misi seperti MAF Learning Technologies bekerja keras untuk mengembangkan pedagogi efektif yang berbasis internet. Ada banyak pemegang gelar Master maupun Ph. D. yang sekarang ini merupakan hasil dari pendidikan berbasis internet.
9. Mobilisasi:
Fasilitas yang dibawa oleh teknologi internet memungkinkan kita untuk berjejaring, berbagi informasi, dan menyalurkan motivasi yang diperlukan untuk memobilisasi para pendeta, penginjil, dan misionaris ke dalam ladang pelayanan secara efektif. Situs-situs seperti ChristianVolunteering.org menjadi jembatan antara puluhan ribu sukarelawan dengan berbagai badan misi. Badan-badan pelayanan yang tidak hadir dalam dunia internet, pada akhirnya akan kesulitan untuk mendapatkan sukarelawan baru karena bagi banyak orang, badan pelayanan tersebut adalah lembaga yang "tidak tampak".
10. Multiplikasi:
Teknologi internet membawa manfaat yang besar bagi jejaring orang-orang percaya dan memungkinkan mereka untuk membuat kontak-kontak baru demi penggandaan kelompok sel gereja, gerakan perintisan gereja, dan pendidikan Alkitab yang mengambil sumber dari kurikulum berbasis internet.
Banyak orang mulai mencari gereja, mencari informasi mengenai Tuhan, dan membentuk pemahaman teologi mereka melalui internet. Melalui internet pula, para misionaris dapat menentukan organisasi mana yang akan menjadi basis pelayanan mereka, dan para siswa dapat memutuskan pendidikan Alkitab mana yang akan mereka ikuti; mereka dapat mencari informasi yang mereka butuhkan dan menyeleksi pilihan mereka. Pelayanan internet bukanlah pelayanan yang akan mengakhiri strategi pelayanan yang lain, melainkan akan menjadi titik tolok bagi berbagai pelayanan lainnya. Saya dulu mengira bahwa internet hanyalah alat untuk mengadakan penjangkauan, seperti memiliki program radio Anda sendiri pada zamannya. Akan tetapi, sekarang, saya melihat internet seperti samudra yang di dalamnya kita dapat memilih: berenang atau tenggelam. (t/Yudo)
Diterjemahkan dari:
Nama situs: Laussane World Pulse
Alamat URL: http://www.lausanneworldpulse.com/1296?pg=all
Judul asli artikel: Ten Ways the Internet Is Changing Evangelism and Missions
Penulis artikel: John Edmiston
Tanggal akses: 15 Oktober 2014
MENJADI SAKSI
RENUNGAN MISI: MENJADI SAKSI
Bacaan: Yohanes 15:18-16:3
"Jikalau dunia membenci kamu, ingatlah bahwa ia telah lebih dahulu membenci Aku dari pada kamu. Jikalau Penghibur yang akan Kuutus dari Bapa datang, yaitu Roh Kebenaran yang keluar dari Bapa, Ia akan bersaksi tentang Aku. Tetapi kamu juga harus bersaksi, karena kamu dari semula bersama-sama dengan Aku." (Yohanes 15:18, 26-27)
Dalam perkataan-Nya yang begitu dalam ini, topik yang diangkat Tuhan kita dengan cepat beralih dari pembicaraan tentang kasih antarmurid-Nya kepada kebencian dunia terhadap orang-orang Kristen. Kata "dunia" yang terdapat dalam perkataan-Nya itu merujuk pada keadaan masyarakat sekuler, bukan umat manusia. Umat manusia tidak membenci gereja; dunialah yang membenci gereja dan Tuhan atas gereja. Dunia adalah sistem masyarakat yang tidak menghadirkan Tuhan, tetapi menghadirkan sistem moral, standar, dan nilai-nilainya sendiri. Inilah yang biasanya kita sebut sebagai "sistem/tatanan" dunia, dan sistem inilah yang membenci orang-orang percaya.
Jadi, bagaimana seharusnya sikap orang-orang Kristen terhadap dunia yang kita tinggali ini? Jawaban atas pertanyaan itu diberikan Tuhan dalam ayat 26-27, "Jikalau Penghibur yang akan Kuutus dari Bapa datang, kamu akan menjadi saksi bagi-Ku." Dunia tidak ditinggalkan dalam penolakan mereka yang sia-sia terhadap Kristus -- walau mereka menolak kebenaran itu meskipun mereka tahu bahwa yang mereka tolak itu adalah kebenaran.
Setiap dari kita pun pernah melakukan hal ini. Akan tetapi, Tuhan tidak meninggalkan kita. Sebenarnya, Ia berhak meninggalkan kita untuk menanggung akibat dari kesalahan kita, tetapi Ia tidak melakukannya. Ia tetap memberikan kesaksian-Nya kepada dunia.
Dengan demikian, sikap orang Kristen seharusnya bukanlah membalas, menolak kebencian dan penganiayaan dunia, atau menyimpan dendam. Sebaliknya, kita didorong untuk membalas kejahatan dengan kebaikan. Ini tidak berarti kita mengundurkan diri dari dunia, dan membangun tempat-tempat persembunyian yang memberi kita rasa aman untuk dapat melemparkan traktat-traktat ke tempat yang tidak kita kenal. Kita harus hidup dan bergerak di dalam dunia, hidup di tengah-tengahnya seperti Yesus, dan memberi kesaksian tentang kebenaran meskipun mengalami penolakan. Kita melakukan semua ini demi mereka yang akan menerima, percaya, dan membuka hatinya bagi Sang Firman.
Ada dua pribadi yang terlibat ketika kita memberi kesaksian tentang kebenaran Kristus. Pribadi pertama adalah Roh Kudus. Ia melakukan apa yang tidak dapat dilakukan oleh manusia. Roh Allah inilah yang membuka hati, mencelikkan mata, dan memberikan pemahaman tentang firman Tuhan. Roh ini memberikan kesaksian bahwa firman Tuhan itu benar dan otentik. Inilah sebabnya kuasa dari sebuah kesaksian berasal dari Roh, bukan dari manusia. Akan tetapi, dalam perkataan Tuhan Yesus, Ia mengatakan bahwa kita juga akan memberi kesaksian seperti yang dilakukan oleh para rasul -- yaitu mengenai apa yang telah mereka dengar, lihat, dan alami. Inilah dasar dari setiap kesaksian orang Kristen. Sebelum Tuhan Yesus terangkat ke surga, Ia berkata, "Tetapi kamu akan menerima kuasa, kalau Roh Kudus turun ke atas kamu, dan kamu akan menjadi saksi-Ku ...." (Kisah Para Rasul 1:8a) Kita semua dipanggil untuk menjadi saksi mengenai arti Yesus bagi kita, apa yang kita alami bersama-Nya, dan apa yang telah Ia lakukan bagi kita.
Roh Kudus bersaksi bersama-sama kita. Ia menggunakan perkataan kita, sesederhana apa pun, untuk membuka pikiran dan melembutkan hati yang keras, untuk menghancurkan penghalang, serta membuka hati manusia bagi Firman. Jadi, jelaslah bahwa gereja dipanggil untuk bersaksi di hadapan dunia yang membencinya.
Doa: Tuhan, Engkaulah yang menempatkan aku di dunia ini. Sekarang, kiranya aku menjadi saksi bagi-Mu hari ini, melalui setiap perkataan dan perbuatanku. Amin.
Pertanyaan aplikasi: Apakah tanggapan kita ketika kita melihat atau mengalami dampak kebencian dunia? Apa cara terbaik untuk menjadi saksi yang berdaya guna? (t/Yudo)
Diterjemahkan dari:
Nama situs: Ray Stedman.org
Alamat URL: http://www.raystedman.org/daily-devotions/john-13to17/the-witness
Judul asli artikel: The Witness
Penulis artikel: Ray Stedman
Tanggal akses: 16 Oktober 2014
Rabu, 28 Januari 2015
Jesus Loves Doubters
Jesus Loves Doubters
By Brian Nixon, Special to ASSIST News Service
ALBUQUERQUE, NEW MEXICO (ANS – January 27, 2015) -- In her book Doubt: A History, Jennifer Michael Hecht wrote, “Socrates counts among those great minds who actually cultivated doubt in the name of truth.”[1]
This seems like a contradiction: doubt in the name of truth?
If something is true, it is beyond doubt; facts are facts, right? And
yet, everyone doubts at some point. But what if that doubt could lead
you to discover a greater truth about God? Could doubt and truth have
something in common?
Believe it or not, doubt really can lead to truth.[2] A quick look at some of the great lives in history reveals this:
· The apostle Thomas: Nicknamed “doubting Thomas,”
this disciple of Jesus is known for seeking proof of Christ's
resurrection (see John 20:24-29). When Jesus showed Thomas His scars,
Thomas was changed forever. He went from distrust to trust, from folly
to faith.
· Augustine of Hippo
(354-430) was a leading voice in the early church. Before coming to
Christ, he led a life dedicated to intellectual pursuits and worldly
desires. Augustine reflected on the close relationship between doubt and
faith when he said, “Doubt is but another element of faith.”
· Blaise Pascal
(1623-1662) was a mathematician, inventor, and devotional writer. One
of the great thinkers regarding geometry, Pascal was well acquainted
with numbers and objective truth. He was also a committed Christian,
writing classic works of devotional thought. Pascal understood that
doubt and truth were sometimes associated: “To deny, to believe, and to
doubt absolutely—this is for man what running is for a horse.”
· C.S. Lewis
(1898-1963) was an Oxford professor, author, and Christian apologist.
Yet prior to becoming a Christian, Lewis was an atheist. He later wrote,
“I came into Christianity kicking and screaming.”
· Philip Yancey
(b. 1949): One of contemporary Christianity's most popular authors,
Yancey wrote, “Doubt is something almost every person experiences at
some point, yet something that the church does not always handle well.
I'm an advocate of doubt, because that's why I became a Christian in the
first place.”[3]
God has used doubt in the lives
of Christians throughout the ages to reveal His truth. He uses doubt to
create dependency on Christ, turning intellectual turmoil to trust in
God. The Bible calls this faith.
Define
Derived from the Latin word dubius, doubt
means a feeling of uncertainty or lack of conviction. The
Merriam-Webster Dictionary adds greater clarity by stating that doubt is
“to believe that something may not be true or is unlikely.”[4]
Discover
Though doubt is part of the
Christian experience, the Bible places greater emphasis on trust and
belief. So, doubt in this sense doesn't mean doubting doctrinal
truth—that is, what the Bible clearly teaches to be true. Rather, doubt
can lead to truth about how you live out your faith. In fact, finding
God's greater purposes is what life is about. As noted above, this
ascent to God's truth is deemed faith (pistis in Greek, meaning belief
or trust). Here are a few Bible verses to help you discover what God has
to say concerning doubt and faith:
· “So He said, 'Come.' And when
Peter had come down out of the boat, he walked on the water to go to
Jesus. But when he saw that the wind was boisterous, he was afraid; and
beginning to sink he cried out, saying, 'Lord, save me!' And immediately
Jesus stretched out His hand and caught him, and said to him, 'O you of
little faith, why did you doubt?'“ (Matthew 14:29-31).
· “Let not your heart be troubled; you believe in God, believe also in Me” (John 14:1).
· “Jesus said to him, 'Thomas,
because you have seen Me, you have believed. Blessed are those who have
not seen and yet have believed'“ (John 20:29).
· “But without faith it is
impossible to please Him, for he who comes to God must believe that He
is, and that He is a rewarder of those who diligently seek Him” (Hebrews
11:6).
· “If any of you lacks wisdom,
let him ask of God, who gives to all liberally and without reproach, and
it will be given to him. But let him ask in faith, with no doubting,
for he who doubts is like a wave of the sea driven and tossed by the
wind. For let not that man suppose that he will receive anything from
the Lord; he is a double-minded man, unstable in all his ways” (James
1:5-8).
Develop
Atheist-turned-Christian
Alister McGrath understood the correlation between doubt and faith.
Doubt is based on uncertainty, but certainty isn't the heart of
faith—trust is. McGrath wrote:
“To believe in God demands an
act of faith—as does the decision not to believe in him. Neither is
based upon absolute certainty, nor can they be. To accept Jesus demands a
leap of faith—but so does the decision to reject him. To accept
Christianity demands faith—and so does the decision to reject it. Both
rest upon faith, in that nobody can prove with absolute certainty that
Jesus is the Son of God, the risen savior of humanity—just as nobody can
prove with absolute certainty that he is not. The decision, whatever it
may be, rests upon faith. There is an element of doubt in each case.
Every attitude to Jesus—except the decision not to have any attitude at
all!—rests upon faith, not certainty. Faith is not belief without proof,
but trust without reservations—a trust in a God who has shown himself
worthy of that trust.” [5]
Doubts will come in life—it's
part of our human fabric. It straddles a line between fear and trust.
But rather than dwelling on doubt, turn to trust—a “trust in a God who
has shown himself worthy.”
When developing a plan to help
those dealing with doubt, the Billy Graham Association's Christian
Worker's Handbook gives some valuable advice:
· Offer a word of encouragement.
· Help identify the source of the doubts, emphasizing that it is not wrong to ask why in life.· Give a reminder that God has never promised freedom from adversity in life.
· Reflect on God's goodness demonstrated in the past to remember evidences of God's faithfulness.
· Pray for renewal.
· Encourage faithfulness in worshiping with God's people.[6]
Also, as we have encouraged throughout this series, love the doubter. Why? Because Jesus loves doubters!
L—Listen to people. Make a sincere effort to get to know them and their situation.
O—Observe their life. Where are they coming
from—emotionally, intellectually, and spiritually? What is the root of
their doubt? Ask yourself, How can I assist them?V—Voice God's truth. What does the Bible teach concerning doubt? What does it say about trust and faith?
E—Embrace them
with the love of God in Christ. Empathize over shared experiences, but
keep Jesus the focus of your conversation and outreach.
To learn more about the series, Jesus Loves People, click here: www.jesuslovespeople.com
[1] Jennifer Michael Hecht, Doubt: A History, 2003, http://www.goodreads.com/work/quotes/810463-doubt-a-history.
[2] Hecht is not implying that all doubt leads to truth.
[3] Philip Yancey, “Faith and Doubt,” 2009, http://philipyancey.com/q-and-a-topics/faith-and-doubt.
[4] Merriam-Webster Dictionary, “Doubt,” 2014, http://www.merriam-webster.com/dictionary/doubt.
[5] Alister McGrath, Doubting: Growing Through the Uncertainties of Faith, Intervarsity Press, 1996.
[6] Billy Graham Evangelistic Association, Christian Worker's Handbook, 1996, p. 93.
Kristen Feola’s Online Daniel Fast Participation Growing
Kristen Feola’s Online Daniel Fast Participation Growing
By Les Stobbe, Special to ASSIST News Service
TRYON, NC (ANS – January 28, 2015)
-- The fourth 21-day online January Daniel Fast led by Kristen Feola
set new records for participation, with 5,467 newsletter subscribers,
211 team leaders, and website traffic so strong it overloaded her
server, with 153,000 visitors on the second day of the fast.
Author of The Ultimate Guide to the Daniel Fast and Spiritually Strong,
Feola’s nearly 5500 newsletter subscribers every day received a short
video message from her, a daily devotion, three recipes, and other
helpful resources.
Feola’s newest tactic was to
enlist team leaders, with 212 representing groups from all over the
world agreeing to encourage members of their group to buy The Ultimate Guide to the Daniel Fast and use Spiritually Strong for follow-up. Amazingly, one of the largest groups, with 42 participants, was in Saudi Arabia.
Feola says, “I'm always so
encouraged by the number of believers who join in prayer and fasting
every January. Our theme for this year's online Daniel Fast was,
‘Spiritually Strong,’ because our desire for 2015 is to, ‘Be strong in
the Lord and in His mighty power’ (Eph. 6:10). The fast ended Saturday,
January 24th, and already I've received many testimonies about God's
faithfulness. The Lord has given victory over sin, strength during
weakness, wisdom in job situations, and salvation of loved ones!”
One fast participant emailed to
share the miracle God did in the life of her Buddhist father. Her dad,
who lives in Singapore, has never been interested in the things of God.
But in the last two weeks he began attending a Chinese church with a
friend. On day 20 of her fast, the woman received word that her dad gave
his life to the Lord! She wrote, “I’m overjoyed! I have been praying
for his salvation for 28 years.”
Feola comments, “This woman's
story is a perfect example why we must continue to pray fervently, not
just in January but throughout the year.”
Kristen Feola's websites are: www.kristenfeola.com and www.ultimatedanielfast.com
Photo caption: Book cover
Driver crunched between two semis believes God saved his life
Driver crunched between two semis believes God saved his life
By Mark Ellis and Michael Ashcraft, Special to ASSIST News Service
(ANS -- January 27, 2015)
Every side of his pickup truck was completely smashed and compacted
after Kaleb Whitby struck a semi from behind and was then hit by another
semi in a highway pileup caused by morning fog and black ice.
Whitby
literally walked away unscathed – with just two Band-Aids – after his
Chevy Silverado was banged, spun, and ultimately came to rest in the
vice-grip of parallel semi trucks. By God’s protective hand, he narrowly
escaped death.
“I
do believe in God. I do believe He protected me,” Kaleb told
GodReports.com. “I don’t know if it was an army of angels that held
those trucks apart, but I know it wasn’t my strength. I have faith that
somebody was there to protect me.”
The 27-year-old Mesa, Washington, resident left Baker at 5:30 a.m. on January 17th headed
for Council, Idaho to pick up goods for his farm. It was cold and
driving conditions were dicey, but he hoped for incident-free travel.
Out
of the fog emerged a semi jack-knifed across the lanes of I-84. Kaleb
down-shifted and braked as he headed downhill, but it was to no avail.
His front bumper clipped the back of the semi, and he swirled around so
that his passenger side faced oncoming traffic.
Then he was startled by the headlights of another semi that emerged from the fog.
“I
closed my eyes and said a prayer,” Kaleb said. Glass shattered and
metal crunched like a soda can as every part of his pickup compacted
between the two trucks.
Jumat, 23 Januari 2015
The Pregnant Teen's Dilemma
The Pregnant Teen's Dilemma
|
Part of the Abortion Series
Series About:
Before considering how you might respond to the news that your
unmarried teenager is pregnant, take a brief tour of the emotions and
thought processes that are likely to be swirling through her mind and
heart.
Fear is an overriding emotion in nearly every teen pregnancy.
"I can't tell my parents. They'll kill me!"
"How can I finish school when I'm pregnant?"
"My boyfriend will take off if I don't have an abortion."
The adolescent with a crisis pregnancy probably sees nothing but loss on the horizon — loss of love, time, education and physical health. Fear of one or more of these losses propels most of her other responses. Remember that the average age difference between the father of the baby and the teenage mother is 6.4 years.
Denial is common, especially during the early weeks of pregnancy when the only indication might be one or more missed periods, a little fatigue, possibly some nausea or even a positive pregnancy test. The longing for things to be "the way they were" may delay acknowledging the problem and seeking appropriate help for weeks or even months.
Ambivalence about being pregnant may cause fluctuating emotions. One day the only solution may appear to be an abortion, while the next the prospect of a cuddly baby may seem appealing. Time spent with a friend's crying newborn may jolt the emotions in yet another direction. Indecision and apparent lack of direction in such an overwhelming situation are common.
Guilt. When a pregnancy results from the violation of moral values held since childhood, an adolescent will usually feel ashamed and worthless. Her growing abdomen becomes a constant reminder of her failure. This is a time when you can come alongside your child and cement a lasting relationship with her.
Pressure to have an abortion. This may come from several directions. A teenager may be weighing what appears to be a dismal future of hardship and remorse against a quick and relatively inexpensive procedure. "No one needs to know, and I can get on with my life."
A boyfriend (who may be dealing with his own fear and guilt, along with concerns about future financial responsibilities) may exert considerable pressure to abort, even offering to pay the bill. He may also threaten to bail out of the relationship if the pregnancy continues. Some parents, worried about their daughter's future or perhaps their own reputation in the community (or even the prospect of being responsible for the actual child-rearing), may also find abortion attractive.
The "cuddly doll" mentality. Some unmarried teenage girls see their pregnancy unrealistically as an escape from a difficult and unpleasant home situation. They may envision a baby as a snuggly companion who will require roughly the same amount of care as a new puppy, not realizing the amount of energy a newborn will take without giving much in return (especially during the first few weeks). Teens with this mindset need to adjust their expectations of child-rearing — not to drive them to abort, but to help them make more appropriate plans. If adoption is not chosen as a solution, some careful groundwork should be laid to prevent serious disappointment and even the mother's abuse of the baby.
Excerpted from Let's Talk About Sex, Copyright 1998 Focus on the Family. All rights reserved. International Copyright secured.
Fear is an overriding emotion in nearly every teen pregnancy.
"I can't tell my parents. They'll kill me!"
"How can I finish school when I'm pregnant?"
"My boyfriend will take off if I don't have an abortion."
The adolescent with a crisis pregnancy probably sees nothing but loss on the horizon — loss of love, time, education and physical health. Fear of one or more of these losses propels most of her other responses. Remember that the average age difference between the father of the baby and the teenage mother is 6.4 years.
Denial is common, especially during the early weeks of pregnancy when the only indication might be one or more missed periods, a little fatigue, possibly some nausea or even a positive pregnancy test. The longing for things to be "the way they were" may delay acknowledging the problem and seeking appropriate help for weeks or even months.
Ambivalence about being pregnant may cause fluctuating emotions. One day the only solution may appear to be an abortion, while the next the prospect of a cuddly baby may seem appealing. Time spent with a friend's crying newborn may jolt the emotions in yet another direction. Indecision and apparent lack of direction in such an overwhelming situation are common.
Guilt. When a pregnancy results from the violation of moral values held since childhood, an adolescent will usually feel ashamed and worthless. Her growing abdomen becomes a constant reminder of her failure. This is a time when you can come alongside your child and cement a lasting relationship with her.
Pressure to have an abortion. This may come from several directions. A teenager may be weighing what appears to be a dismal future of hardship and remorse against a quick and relatively inexpensive procedure. "No one needs to know, and I can get on with my life."
A boyfriend (who may be dealing with his own fear and guilt, along with concerns about future financial responsibilities) may exert considerable pressure to abort, even offering to pay the bill. He may also threaten to bail out of the relationship if the pregnancy continues. Some parents, worried about their daughter's future or perhaps their own reputation in the community (or even the prospect of being responsible for the actual child-rearing), may also find abortion attractive.
The "cuddly doll" mentality. Some unmarried teenage girls see their pregnancy unrealistically as an escape from a difficult and unpleasant home situation. They may envision a baby as a snuggly companion who will require roughly the same amount of care as a new puppy, not realizing the amount of energy a newborn will take without giving much in return (especially during the first few weeks). Teens with this mindset need to adjust their expectations of child-rearing — not to drive them to abort, but to help them make more appropriate plans. If adoption is not chosen as a solution, some careful groundwork should be laid to prevent serious disappointment and even the mother's abuse of the baby.
Every 60 seconds of every day, we help another family work through a crisis involving their children.
Excerpted from Let's Talk About Sex, Copyright 1998 Focus on the Family. All rights reserved. International Copyright secured.
Kamis, 22 Januari 2015
Sex trafficking in America: one woman's story
Sex trafficking in America: one woman's story
By Mark Ellis, Special to ASSIST News Service
(ANS)
-- She grew up poor, in one of the decaying mill towns of
Massachusetts. After she ran away from home, she was groomed and finally
drawn into the dark world of sex trafficking, a virtual prisoner in one
of the most free and prosperous countries in the world.
“I
was conceived in a violent rape, so I always felt like I was worth less
than other people,” says Darlene Pawlik, author of “Testimony: the dark
side of Christianity.” The rape was so brutal her mother didn’t talk
about it for two years. She actually married the perpetrator, who
continued to brutalize her mother.
Sexual
violence seemed to follow Darlene. “From toddlerhood I was physically
and sexually abused by my biological father,” she recounts. “He used
drugs and he used repressive techniques, teaching us to lie about what
was going on.”
Her
mother’s second husband took them to church occasionally, but it was
more for a social connection. “At six or seven I accepted the Lord, but
there was no discipleship going on. I didn’t know how to follow Him.”
Darlene ran away from home after her mother’s second divorce. “I quit school at the end of the 6th grade,”
she says. “I lived as a transient in the streets, stayed in basements,
or slept in cars. I slept in the store ‘24’ for a number of months.” A
world almanac was her only pillow at times.
She
says her mother looked for her, but didn’t get much help from the local
police in Haverhill, Massachusetts. “Some of the police were using my
runaway friends,” she alleges.
When
Darlene was 13, a “handsome” man calling himself ‘Ace’ showed up in
town, driving a black Cadillac with a crimson interior. He struck up
conversations with Darlene and her runaway friends, slowly building
their trust. “When the weather got cold we would get in his car and we
would talk and joke around,” she recalls.
Rabu, 21 Januari 2015
Jesus Loves Atheists
Jesus Loves Atheists
By Brian Nixon, Special to ASSIST News Service
ALBUQUERQUE, NEW MEXICO (ANS – January 18, 2015)
-- "We cannot, of course, disprove God, just as we can't disprove Thor,
fairies, leprechauns and the Flying Spaghetti Monster." This statement
by Dr. Richard Dawkins is often quoted in arguments against God's
existence. Dawkins, an evolutionary biologist, is one of the leading
figures of what has been termed New Atheism.[1]
The quote is interesting on two fronts.
One, it owns up to the fact that people (the "we" in the quote) cannot disprove God's existence.
And two, the quote seems to equate God to mythical lore and human fabrication—exactly Dawkins's intention.
And two, the quote seems to equate God to mythical lore and human fabrication—exactly Dawkins's intention.
Dawkins is correct in his
understanding of the first statement—"we cannot...disprove God"—and
misinformed on the second: most of the world's notion of God far
transcends such an obvious and silly fabrication like
a "Flying Spaghetti Monster."
a "Flying Spaghetti Monster."
But Dawkins, like other people,
is vigorously opposed to the idea that there is a God or a supreme
being. Their belief system leads them to a position called atheism.
According to the Pew Research Center, 2.4% of the population consider
themselves atheist.[2]
The Pew study also reveals that most atheists tend to be men (67%) and a significant portion are young (38% are between the ages of 18-29).
The Pew study also reveals that most atheists tend to be men (67%) and a significant portion are young (38% are between the ages of 18-29).
The position of atheism is not
new. The Sophists in ancient Greece questioned whether the gods were
real, [3] as did many in the Roman Empire, including the philosopher
Lucretius.[4] Even biblical writers recognized that there were atheists.
King David wrote in Psalm 14:1, "The fool has said in his heart, 'There
is no God.'"
The amazing truth taught in the
Bible is that regardless of our opinions of Him—whether we come to
belief in God or have always done so or arrive at a position of no
belief—God's attitude towards humanity is unwavering: God loves the
world (see John 3:16). And by extension of this truth (God's incarnation
through Jesus, the second person of the godhead), Jesus loves
atheists.[5]
Definition: The
word atheism is derived from two Greek words: a, meaning without; and
theism, meaning god: atheism, then, literally means without-god.
The Merriam-Webster Dictionary rightly defines atheism as both disbelief and a "doctrine" (meaning code, creed, and dogma).[6]
The atheist is one who feels that there are empirical reasons to believe that God does not exist (usually through the sciences). This definition is different from a similar belief, agnosticism (Greek: no knowledge), which teaches that God—if there is one—is unknowable and undiscoverable. Theoretically, the agnostic is unsure about God's existence, whereas the atheist believes that there is no God.
The atheist is one who feels that there are empirical reasons to believe that God does not exist (usually through the sciences). This definition is different from a similar belief, agnosticism (Greek: no knowledge), which teaches that God—if there is one—is unknowable and undiscoverable. Theoretically, the agnostic is unsure about God's existence, whereas the atheist believes that there is no God.
Discover: As
you would expect, the Bible does not adhere to an atheistic view (or
even an agnostic) view of the world. The biblical writers
demonstrated—and were proof themselves—that God is involved in all of
history and with all of humanity, from creation to consummation.
Furthermore, the Bible teaches that God is personal and desires a
relationship with His creation.[7]
However, the Bible does have texts that recognize the viewpoint of atheism.
However, the Bible does have texts that recognize the viewpoint of atheism.
Psalm 14:1 and Psalm 53:1:
"The fool has said in his heart, 'There is no God.'" The literal
translation of that last phrase is simply "No God," with the implication
that the person is saying, "No God for me"—an outright, personal
rejection of God Himself.
Romans 1:20: "For since the
creation of the world His invisible attributes are clearly seen, being
understood by the things that are made, even His eternal power and
Godhead, so that they are without excuse."
1 Corinthians 2:14: "But the natural man does not receive the things of the Spirit of God, for they are
foolishness to him; nor can he know them, because they are spiritually discerned."
foolishness to him; nor can he know them, because they are spiritually discerned."
Develop: Like
many thinking people, atheists are given to intellectual ideas and what
they deem rational arguments. But atheism does not corner the market on
intellectual inquiry. Many former atheists have become believers in
Christ, driven primarily by an honest response to the evidence. Contrary
to
many atheistic claims against a theistic (belief in God) worldview, there are logical arguments for God's existence. Dr. William Lane Craig presented one such approach in Philosophy Now magazine.[8] His
approach covered eight points:
many atheistic claims against a theistic (belief in God) worldview, there are logical arguments for God's existence. Dr. William Lane Craig presented one such approach in Philosophy Now magazine.[8] His
approach covered eight points:
1. God is the best explanation
why anything at all exists. This can be seen in the syllogism (a formal
logical system): Every contingent thing has an explanation of its
existence.
If the universe has an explanation of its existence, that explanation is a transcendent, personal being.
The universe is a contingent thing. Therefore, the universe has an explanation of its existence.
Therefore, the explanation of the universe is a transcendent, personal being– which is
what everybody means by 'God.'
what everybody means by 'God.'
2. God is the best explanation of the origin of the universe.
3. God is the best explanation of the applicability of mathematics to the physical world.
4. God is the best explanation of the fine-tuning of the universe for intelligent life.
5. God is the best explanation of intentional states of consciousness.
6. God is the best explanation of objective moral values and duties.
7. The very possibility of God's existence implies that God exists.
8. God can be personally known and experienced.
Some of this is heady
material—and requires attention, study, and thought. The point in
listing it is to afford you a plan in reaching atheists.
If rational arguments are not
your cup of tea, an atheist can be reached, like all people, by the
basic principles all Christians can engage in: prayer, love, service,
and compassion. These characterizes are summarized in the acronym LOVE.
L—listen to people. Get to know them and their
situation and their viewpoint. It's been said that people listen to only
ten to thirty percent of what someone says to them. Don't be that
person. Listen with generosity and a genuine interest in the person.
O—observe
their life. Where are they coming from—emotionally, intellectually, and
spiritually? What is it they're really saying through their actions and
words? In other words, try to assess their worldview. What is the root
of their beliefs? The worldview will help you develop a plan in
answering the questions they may
have. One researcher said that observation is a fine art. If this is the case, become a fine artist.
have. One researcher said that observation is a fine art. If this is the case, become a fine artist.
V—voice God's
truth. Here you'll need to do some homework. You'll need to define and
discover what God has to say through the Bible concerning atheism. Then,
get some good books and commentaries to assist you. Develop a plan of
outreach, revealing what the Bible has to say about atheism. But know
this: don't just heap Bible verses upon them. You'll need to go the
extra mile to really minister to and discuss important topics with them.
E—embrace them
with the love of God in Christ. Notice I don't say agree with them or
side withthem on a particular subject, but to embrace them as God would
you. One of the meanings of embrace is "support." Don't support the sin
but do support the sinner. Keep Jesus the focus of your conversation and
outreach.
To learn more about the Jesus Loves People series at Calvary Albuquerque, click here: www.jesuslovespeople.com
[1] Google defines New Atheism
as follows: "A social and political movement in favor of atheism and
secularism promoted by a collection of modern atheist writers who have
advocated the view that 'religion
should not simply be tolerated but should be countered, criticized, and exposed by rational argument wherever its influence arises.'"
should not simply be tolerated but should be countered, criticized, and exposed by rational argument wherever its influence arises.'"
[3] http://plato.stanford.edu/entries/sophists/ (12/19.14)
[4] http://www.bbc.co.uk/religion/religions/atheism/history/ancient.shtml, (12/19/14)
Lucretius (99-55BC) was a materialist, meaning that he believed only
in what could be sensed in the physical world. That led him to discredit
the gods or any other supernatural source of creation.
[5] This does not mean that God approves of their viewpoint. Just as God loves a sinner yet despises the sin,
God loves an atheist but not his or her worldview.
God loves an atheist but not his or her worldview.
[6] http://www.merriam-webster.com/dictionary/atheism (12/19/14)
[7] There are many text that support this, for example: Jeremiah 29:1; John 1:10-14.
[8] https://philosophynow.org/issues/99/Does_God_Exist (12/19/14)
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